Hakdamah/Introduction

As a brief introduction, the Ari’zal writes that one who does not sleep the night of Shavuot and toils in Torah is assured to live out the year and no harm will occur to him. Shulhan Arukh with Mishnah Brurah 494:1 There is a compilation of torah learning known as “Tikkun Lay’l Shavuot” which has the Zohar and the writings of The Ari’zal as its source, and many have the minhag to say/learn this on Shavuot night. Kaf Hachaim 106:7, Lev Dovid L’Hachidah. This compilation can be purchased at most Hebrew Book stores.

We here follow the Sefardic custom as appears in the Nahar Shalom version.

Traditional Kabbalah holds that women should not say the “Tikkun Lay’l Shavuot”. However, some say that a woman who counted all the days of  Sefirat Ha’omer may learn the portions of the Tikkun which are from Tanakh.

S’U Rav Poalim 1SY:9, Kaf HaHaim 106:8

One should not belittle the importance of this reading., and this Sefer Vehalav Tahat LeShonaik is dedicated to this venture. Even though it consists of simple verses and passages, this is a time-honored custom that should be respected and followed. The Tikkun generally takes approximately 2-3 hours (depending, of course, on the speed at which it is read), and after one completes the reading and the list of the 613 Torah Commandments, he is certainly allowed and encouraged to study the Midrashim and Zohars translated below.

The 24 books of the Torah correspond to the 24 adornments we prepare for the Bride (we Jewish people) for our marriage with Gd under the Huppah (Mount Sinai) with our Ketuba (the Torah). They are listed in Yeshayah 3:18-24 and are: shoe-bells, head scarves, moon-shaped ornaments, necklaces, bracelets, veils, bonnets, leg bands, hair ties, brooches, earrings, rings, nose rings, robes, shawls, kerchiefs, pouches, mirrors, linens, turbans, claps, belts, coiffure, and ornamental belt. We read a portion from each book to bedeck the Bride, which is her Tikkun–repair, hence the name Tikkun Lay’l Shavuot.

It is said that all were healed from the venom of the Garden of Eden Serpent when the Torah was received.

Guess what? The Torah is received anew every year. And if you are present and have learned the Tikkun, you have done a good start to heal yourself in the 24 areas corresponding to the 24 garments. By clothing the Bride we are healing ourselves. Even though it may not manifest externally, Kol Yisrael–the collective soul of Israel–is a very different creature after this come Wednesday morn.

Blessings on a night of renewed Torah: the Torah of the body, the Torah of the mind, the Torah of the soul.

For the elevation of the soul of my father Shmuel ben Mosheh Yaakov and for

Devorah Ester bat Yaakov, and the Yom Huledet Samayah (Shavuot) of Malkah Ester bat Rivka.

Rahmiel Hayyim Drizin

Revised version Sivan 5771

Complete Torah Learning for Shavuot Night

Table of Contents:

Hakdamah/Introduction….page 2

Mikveh Meditation before Shavuot….page 3

Psalm for Shavuot…..page 4

Shavuot Table Learning….page 5

Divre Hayamim for Shavuot Day…page 6

Taking the Crown: Seder Tikkun Leil Shavuot …page 7

Readings for Beresheet…..page 8

Mikveh Meditations….page 23

Meditations for Morning Meal… page 24

Ben Ish Hai’s request after learning the Tenakh…page 25

[which sections may be repeated at the morning meal with #1 above];

The 613 mitzvot read after the Tenakh sections….page 28

The Eyn Yaakov Shabbat 86-89 for Shavuot …page 46

The Midrash Rabbah Parshat Yitro….page 58

Zohar selections:

Emor 97….page 64

Beresheet 8….page 65

Mishpatim 122…page 66

R. Yitzchak Schwartz’s 32 approaches to learning Torah….page 70

HaRav Ariel Bar Tzaddok’s meditation….page 74

Complete Torah Learning for Shavuot Night

Ari'zal · Ben Ish Hai · Eyn Yaakov · HaRav Ariel Bar Tzaddok · Jewish · Kabbalah · Meditation · Midrash · Mikveh · R. Yitzchak Schwartz · Sefirot · Shavuot · Tikkun · Zohar

Blessing of the blossoming trees in Nissan

Compiled and translated by Rav Rahmiel Drizin

See the full version of the post here in PDF format

Kabbalah · Mitzvah · Neshamah · New Moon · Nissan · Rosh Chodesh · Tikkun · Zohar

Beshelah · Bo · Meditation · Mishpatim · Shemot · Shovavim · Tehillim · Tikkun · Vaera · Yitro

Initially I wanted to title this posting “How to use Tisha B’Av” or “How not to miss Tisha B’Av”, however those titles do not reflect the unique opportunity of that day.

The truth is, Tisha B’Av is the lowest day in the Jewish calendar, however precisely because of its gloomy nature it is the most suitable day to rectify all the falls that happened on that day, in this time of the year.  Any day when Hashem allows and helps us to get closer to him is a very good day, so why not celebrate Tisha B’Av?

It is a mistake to “suffer through” the day and think that we did what is required of us on Tisha B’Av.

The power of Tisha B’Av is exactly in the fact that it’s so low and deep.

Using the Springboard Dynamic, we can propel ourselves into astonishing ascent, towards  Tu B’Av, through the great opportunities of Elul, into the holiness of Tishrei and beyond!

To accomplish this jump we have to identify the reasons for the Destruction of our Holy Temple and our low spiritual state – reasons that are most relevant to us and rectify those flaws with Tefillah to the best of our ability.

Looking at the events that created and shaped the Tisha B’Av

(Incident with ten spies who caused the entire generation to die in the desert instead of inheriting Eretz Israel, Destruction of the First and the Second Beit HaMikdash)

- we see lack of Emunah ( belief  that absolutely everything is from Hashem),  idol worship, licentiousness, murder, and baseless hatred to another Jew.

None of those issues was completely rectified and they still remain and are  up to us to fix.

The grief over the destruction is only the first step. Grief and anguish over the loss of our intimacy with Hashem needs to be transformed into the constructive effort of Tikun – to fix the relationship between us and other Jews, relationship between us and Hashem, rectify what was broken on Tisha B’Av!

Article by Rav Yitzchak Schwartz provides great tools for this re-channeling.

May we be successful in doing our part and may Hashem bring our Redemption with joy and light, speedily, in our days,

Amen

Beit HaMikdash · Ish Tam · Moed · Prayer · Shekhinah · springboard · Tefillah · Temple · Tikkun · Tisha B’Ab

The following is short story about the life of Arizal from Sefer Yitgaber KeAri

written by Rabbi Mosheh Miller:

The Holy Ari

Rabbi Yitzhak Luria was undisputedly the greatest practitioner and expounder of Kabbala since Rabbi Shimon bar Yochai, author of the Zohar. Rabbi Yitzchak Luria founded a new school in Kabbalistic thought, known as “the system of the Ari.”

Rabbi Yitzhak Luria ben Shlomo Ashkenazi, whose father was related to the famous Maharshal,

was born in the Old City of Jerusalem in 5294 (1534) in what is now the Old Yishuv Court Museum, and passed away on the 5th of Av 5332 (1572 CE). He is buried in the Old Cemetery of Safed, where tens of thousands make the pilgrimage to his graveside every year.

Rabbi Yitzhak Luria is commonly known as the Ari, an acronym standing for Elo-ki Rabbi Yitzhak, the G-dly Rabbi Isaac. No other master or sage ever had this extra letter aleph, an abbreviation for Elo-ki [G--dly] prefacing his name. This was a sign of the esteem in which his contemporaries held him. Later generations, fearful that this appellation might be misunderstood, substituted Ashkenazi, his family name, for the aleph, indicating that his family had originated in Germany, as indeed it had. Alternatively, some explain that the aleph stands for Adoneinu, “our master.” To this day among Kabbalists, Rabbi Yitzhak Luria is only referred to as Rabbeinu HaAri,

HaAri HaKadosh (the holy Ari), the Ari (which also means “lion”), or the Arizal (the Ari, of blessed memory).

The following story is told about the birth of the Arizal:

There was once a very pious scholar living in Israel, named Rabbi Shlomo Luria… One day he remained in the Study Hall alone, learning, when Elijah the Prophet appeared to him and said, “I have been sent to you by the Almighty to bring you tidings that your wife shall conceive and bear a child, and that you must call him Yitzhak (Isaac). He shall begin to deliver Israel from the kelipo [husks, forces of evil]. Through him numerous souls will receive their tikun (rectification). He is also destined to reveal many hidden mysteries in the Torah and to expound on the Zohar. His fame will spread throughout the world. Take care therefore that you not circumcise him before I come to be the Sandak [who holds the child during the circumcision ceremony].”

He finished speaking and disappeared. Rabbi Shlomo Luria went home but did not reveal this secret to anyone, even his to wife. When the Ari was born, the house was filled with light, and on the eighth day, he was brought to the synagogue to be circumcised. His father searched everywhere to see if Elijah had come as promised, but he did not see him. Everyone was urging the father to proceed, but he replied that not all the guests had yet arrived.

An hour went by, but Elijah still did not come. Then he thought bitterly to himself: My sins must have prevented him from fulfilling his promise. But as he was crying, Elijah appeared and said, “Do not cry, servant of Hashem. Draw near unto the altar and offer your son as a pure sacrifice dedicated entirely to Heaven. Sit on my chair and I shall sit upon you.” Whereupon, invisible to everyone present except Rabbi Shlomo, Elijah sat on his lap, received the child with both hands and held him during the entire circumcision. Neither the mohel nor those assembled saw anything but the father holding his baby. After the circumcision, he again promised Rabbi Shlomo that the child would bring great light to the entire world, and then he disappeared.

When the Ari was still a child, Rabbi Shlomo passed away. In 1541, unable to support the family, the Ari’s mother, with her family, traveled to Egypt, where the family lived with her brother, Mordechai Frances, a wealthy tax collector. The boy’s brilliance continued to shine in pilpul [Talmudic dialectic] and logic. Rabbi David ben Zimra (Radbaz) taught the Ari both the revealed and concealed aspects of the Torah. The Ari also studied under Rabbi Betzalel Ashkenazi, the author of Shittah Mekubetzet.

By the time the Ari was fifteen, his expertise in Talmud had equaled or surpassed that of all the sages in Egypt. At this age, he married his uncle’s daughter, and then spent the next six years in intensive study with Rabbi Betzalel Ashkenazi. It was around this time that a copy of one volume of the Zohar came into his hands. He studied the Zohar in seclusion for another six years. He then isolated himself completely in house near the Nile for another two years. He remained alone, not speaking to any human being throughout the week. He would return home on the eve of Shabbat, just before dark. But even at home, he would not utter a word, even to his wife. When it was absolutely necessary for him to say something, he would say it in the least possible number of words, and then, he would speak only in the Holy language–Hebrew. The Ari and his wife had a number of children, including a son named Moshe, who passed away at a young age, and a daughter, who married the son of Rabbi Yosef Caro. Details are sketchy regarding his other children.

He continued to progress in this manner until he was worthy of Divine inspiration (Ruach HaKodesh). On numerous occasions, Elijah the prophet revealed himself and taught the Ari the mysteries of the Torah. Every night his soul ascended into the heavenly realms. Troops of angels would greet him to safeguard his way, bringing him to the heavenly academies. These angels would ask him which academy he chose to visit. Sometimes it would be that of Rabbi Shimon bar Yochai, and other times he would visit the heavenly academies of Rabbi Akiva or Rabbi Eliezer the Great. On occasion he would also visit the heavenly academies of the ancient prophets.

In 5330 (1570 CE), after he had attained an extremely exalted rung of holiness in Egypt, Elijah told him the time had come to move to Safed, a city in the Galilee in the north of Israel. There, he would meet Rabbi Chaim Vital, the man to whom he was destined to transmit the keys to the ancient knowledge.

When he first arrived in Safed, the Ari zal joined the circle of students who studied Kabbala under Rabbi Moshe Cordovero (Ramak). His discipleship was short-lived for the Ramak passed on soon afterwards.

After the passing of the Ramak, the Ari began teaching Kabbala. The Radbaz, who had also settled in Safed, warned him not to teach Kabbala in public. However, later the Radbaz recanted, after receiving a sign from Heaven that he had erred in his ruling. (Some say that Elijah the prophet himself visited the Radbaz and revealed to him that he had erred). Soon a group of the leading kabbalists in Safed gathered around him, among them Rabbi Chaim Vital, who became his chief disciple.

Rabbi Chaim Vital writes in the Introduction to Shaar HaHakdamot:

The Ari overflowed with Torah. He was thoroughly expert in Scripture, Mishnah, Talmud, Pilpul, Midrash, Agada, Maaseh Bereishit and Maaseh Merkava. He was expert in the language of trees, the language of birds, and the speech of angels. He could read faces in the manner outlined in the Zohar (vol. II, p. 74b). He could discern all that any individual had done, and could see what they would do in the future. He could read people’s thoughts, often before the thought even entered their mind. He knew future events, was aware of everything happening here on earth, and what was decreed in heaven.

He knew the mysteries of gilgul [reincarnation], who had been born previously, and who was here for the first time. He could look at a person and tell him how he was connected to higher spiritual levels, and his original root in Adam. The Ari could read wondrous things [about people] in the light of a candle or in the flame of a fire. With his eyes he gazed and was able to see the souls of the righteous, both those who had died recently and those who had lived in ancient times.

Together/from these departed souls, he studied the true mysteries. From a person’s scent, he was able to know all that he had done. (See Zohar, Yenuka vol. III p. 188a). It was as if the answers to all these mysteries lay dormant within him, waiting to be activated whenever he desired. He did not have to seclude himself to seek them out.

All this we saw with our own eyes. These are not things that we heard from others. They were wondrous things that had not been seen on earth since the time of Rabbi Shimon bar Yochai. None of this was attained through magic, heaven forbid. There is a strong prohibition against these arts.

Instead, it came automatically, as a result of his saintliness and asceticism, after many years of study in both the ancient and the newer Kabbalistic texts. He then increased his piety, asceticism, purity and holiness until he reached a level where Elijah would constantly reveal himself to him, speaking to him “mouth to mouth,” teaching him these secrets. This is what happened to Raavad, as Recanti states.

Although complete prophecy no longer exists, Ruah Hakodesh is still here, manifest via Elijah. It is as Elijah the Prophet taught his students, commenting on the verse, “Devorah was a prophetess,”

(Shoftim 4:4): “I call heaven and earth to bear witness, that any individual man or woman, Jew or gentile, freeman or slave, can have Ruah HaKodesh bestowed upon him. It all depends on his deeds.”

The Arizal himself wrote relatively little. From his own hand we have novellae on two Talmudic tractates. These have been included in his teacher’s “Shittah Mekubetzet.” His writings in Kabbala were included in Rabbi Chaim Vital’s Etz Chaim and are marked by Rabbi Chaim with the preface “found written in manuscript.” There is also a commentary on a small section of the Zohar and a few hymns for the Sabbath from the master himself. The bulk of his teachings were recorded by his disciples, in numerous works, primarily by Rabbi Chaim Vital. His disciples also recorded his customs in a work known as “Shulchan Aruch HaAri” published in Venice 5440 (1680 CE).

The teachings of the Ari were afforded the status of a Rishon [primary authority]. Every custom of the Ari was scrutinized, and many were accepted, even against previous practice. The Magen Avraham (Rabbi Avraham Gombiner, 5395-5443 / 1635-1683 CE) accepts many of the Ari’s customs as legally binding. In deciding disputes that had remained unresolved for centuries, he often cites the Ari’s custom as the final authority.

Included in the main students of the Ari are Rabbi Chaim Vital (Calabrese), Rabbi Yisrael Sarug, Rabbi Shmuel Ozida (author of Midrash Shmuel), Rabbi Yitzchak Cohen, Rabbi Masud HaMaaravi, and Rabbi Gedalia. Even among these select few, only Rabbi Chaim Vital was permitted in his master’s lifetime to write down the Ari’s teachings.

continuation in  Sefer Yitgaber KeAri

Ari'zal · Ben Ish Hai · Elijah the Prophet · Kabbalah · Meditation · Prayer · Rabbi Chaim Vital · Rav Shimon bar Yochai · Ruach HaKodesh · Sefer Yitgaber KeAri · Tikkun · Tikkun HaYesod · Torah · Tzaddik · Zohar

Compiled by Rav Rahmiel Drizin

R. Eli Mansour writes:The three-week period between Shiva Asar Be’Tamuz and TishaB’Ab is known as “Ben Ha’mesarim,” during which we observecertain practices to mourn the destruction of the Bet Ha’mikdash.The Arizal (Rabbi Yishak Luria, 1534-1572) wrote that it is properduring this period for “Hasidim Ve’anshe Ma’ase” (particularlypious and devoted people) to recite each day the “Tikun Rahel”section of the “Tikun Hasot” prayer, which us printed in manySiddurim. The “Tikun Rahel” contains many verses describing thedestruction of the Bet Ha’mikdash, and its recitation thus helps puta person in the proper frame of mind for this period of mourning.Many recite this service each night throughout the year as part ofthe “Tikun Hasot” prayer, but the Arizal held that it is proper torecite it as well every afternoon during the three weeks betweenShiva Asar Be’Tamuz and Tisha B’Ab. The recitation should takeplace from Hasot (midday as defined by Halacha) until the pointof “Minha Ketana” in the late-afternoon hours. This practice isalso mentioned by the Hida (Rabbi Haim Yosef David Azulai,1724-1806), in his works Yosef Ometz and More Be’esba.Hacham Ben Sion Abba Shaul (Israel, 1924-1998) ruled that oneshould not recite “Tikun Rahel” on days marking joyous occasions,such as on Friday afternoon, when we prepare to welcome theShabbat, as well as Shabbat itself. It should likewise be omittedon Rosh Hodesh Ab and on Ereb Rosh Hodesh Ab. On days whena person omits Tahanun due to a personal celebration, such asa Mohel (person performing a circumcision), a Sandak (one whoholds the child during circumcision) and the father of a child onthe day of a circumcision, one should omit “Tikun Rahel,” as well.The festive nature of these occasions requires omitting the somberrecitation of “Tikun Rahel,” which, as mentioned, speaks of thetragedy of the Temple’s destruction.Furthermore, one should not recite “Tikun Rahel” during theafternoon of Tisha B’Ab, when we begin turning our attentionaway from mourning and toward our hopes and anticipation ofredemption. Since at this time we focus on the prospect ofredemption rather than on the tragedy of the destruction, it isinappropriate to recite “Tikun Rahel.”One should not mistakenly think that this practice is reserved forKabbalists or great scholars. Reciting “Tikun Rahel” during thethree weeks is a most beneficial practice for all people, as it setsthe mood and puts one in the proper mindset for the period ofmourning. Reading these verses can be very inspiring and bringa person to a greater appreciation of the tragedy of the Temple’sdestruction, and to a more profound sense of loss. It should benoted that during the three weeks in Yeshivat Porat Yosef, afterthe first learning session in the early afternoon all the students siton the floor and recite “Tikun Rahel.” This is thus a practice thatall people should observe, in order to enhance one’s awareness ofthe immense tragedy of the Hurban (destruction).

See here the complete Tikun

Here are Kavanot of Amidah Beyn HaMetzarim

Ari'zal · Hurban · Jewish · Kavanot · Meditation · Prayer · Psalms · Tefillah · Tehillim · Tikkun · Tikun Hatzot · Tikun Rahel · Tisha B’Ab

The Tikkun of the Ben Ish Hai for Erev Rosh Hodesh

Translated by

Rahmiel Hayyim Drizin

Revised Tammuz 5770

Table of Contents

Hakdama/Introduction……………………………………………………………..2

Article by Rabbi Ariel Bar Tzaddok…………………………………………….3

Viddui…………………………………………………………………………………….7

Mishnayot……………………………………………………………………………….7

Gemara………………………………………………………………………………….22

Midrash…………………………………………………………………………………28

Zohar

Volume I……………………………………………………………………………….33

Volume II………………………………………………………………………………35

Volume III……………………………………………………………………………..51

Tikkun Yom Erev Rosh Hodesh………………………………………………….71

Tikkun Leil Rosh Hodesh…………………………………………………………..81

Verses to be said in the place of Tikkun Rahel………………………………84

Hakdama/Introduction

Rosh Hodesh, the New Moon of the New Jewish Month, is a time of renewal, both of body and spirit. The day before is practiced as an ancient tradition as a Yom Kippur Katan –a mini Day of Atonement–where many fast and say prayers of penitence. It is a tremendous opportunity to review the past month’s activities, admit one’s miss-takes, regret doing

them, and pledge to try to not repeat them in the upcoming month. Rabbi Yosef Hayyim of Bagdad, the Ben Ish Hai, has compiled a series of readings in his Sefer Mishmeret HaHodesh, some 95% of which is translated below. All of these selections were chosen with his brilliant intuition to help us proceed from one month to the next. If one choses to fast, the fast must be accepted before dusk on the night of Erev Rosh Hodesh.

The fast reduces one’s fats and blood in the same manner as these substances were offered upon the altar in the Temple through the sacrifices. The readings below can all be read after Midnight, or during the day of Erev Rosh Hodesh. It is our prayer that they lead you to personal renewal, spiritual reinvigoration, and holistic rededication to sacred mission.

See the translated The Tikkun of the Ben Ish Hai for Erev Rosh Hodesh

Here are other compilations, translations and original Torah

by HaRav Rahmiel Hayyim Drizin

Ben Ish Hai · Chatzot · Hollistic · Kabbalah · Midrash · Mishmeret HaHodesh · Mishna · Moed · New Moon · Prayer · Rabbi Haim Vital · Rabbi Yosef Hayyim · Rosh Hodesh · Sefirot · Tefillah · Tikkun · Torah · Yom Kippur · Yom Kippur Katan · Zohar

Torah Scroll

This is Shavuot Learning Compilation
by HaRav Rachmiel Hayyim Drizin:

Dear Teachers, students, readers, friends!

Enclosed please find a veritable buffet of Shavuot treats, for the first time compiled in English to this author’s knowledge. The Torah is likened to milk, and our prayer is that the materials here are nourishing to your mind and your soul. Here we have provided:

(1) The translation of the Ben Ish Hai’s Zohar collection to be learned at the Shavuot meals;
(2) The Order of the Tikkun Leil Shavuot and intentions for Mikvah and the morning meal;
(3) The translation of the Ben Ish Hai’s Request to be said after learning the Tenakh, which sections may be repeated at the morning meal with #1 above;
(4) The translation of the 613 mitzvot read after the Tenakh sections;
(5) The Eyn Yaakov Shabbat 86-89 for Shavuot translated;
(6) The Midrash Rabbah Parshat Yitro translated; and
(7) The translations of the Zohar sections read after this, plus the original text for
-Emor 97
-Beresheet 8
-Mishpatim 122

As a brief introduction, the Ari’zal writes that one who does not sleep the night of Shavuot and toils in Torah is assured to live out the year and no harm will occur to him. Shulhan Arukh with Mishnah Brurah 494:1 There is a compilation of torah learning known as “Tikkun Lay’l Shavuot” which has the Zohar and the writings of The Ari’zal as its source, and many have the minhag to say/learn this on Shavuot night. Kaf Hachaim 106:7, Lev Dovid L’Hachidah. This compilation can be purchased at most Hebrew Book stores. We follow the Sefardic custom. Traditional Kabbalah holds that women should not say the “Tikkun Lay’l Shavuot”. However, some say that a woman who counted all the days of Sefirat Ha’omer may learn the portions of the Tikkun which are from Tanakh. S’U Rav Poalim 1SY:9, Kaf HaHaim 106:8

The 24 books of the Torah correspond to the 24 adornments we prepare for the Bride (us Jewish people) for our marriage with Gd under the Huppah (Mount Sinai) with our Ketuba (the Torah). [see below]They are listed in Isaiah 3:18-24 and are: shoe-bells, head scarves, moon-shaped ornaments, necklaces, bracelets, veils, bonnets, leg bands, hair ties, brooches, earrings, rings, nose rings, robes, shawls, kerchiefs, pouches, mirrors, linens, turbans, claps, belts, coiffure, and ornamental belt. We read a portion from each book to bedeck the Bride, which is her Tikkun–repair, hence the name Tikkun Lay’l Shavuot.

It is said that all were healed from the venom of the Garden of Eden Serpent when the Torah was received.

Guess what? The Torah is received anew every year. And if you are present and have learned the Tikkun, you have done a good start to heal yourself in the 24 areas corresponding to the 24 garments. By clothing the Bride we are healing ourselves. Even though it may not manifest externally, Kol Yisrael–the collective soul of Israel–is a very different creature after this Wednesday morn.

Blessings on a night of renewed Torah: the Torah of the body, the Torah of the mind, the Torah of the soul.

For the elevation of the soul of my father Shmuel ben Mosheh Yaakov, the complete healing of body and soul for Devorah Ester Bat Hayyah, and the Yom Huledet Samayah (Shavuot) of Malkah Ester bat Rivka.

Rahmiel Hayyim Drizin
Sivan 5770

Here is another good Reading for Shavuot by Sarah Schneider

Beautiful 1-minute video by LazerBeams

Ari'zal · Garden of Eden · Jewish · Kabbalah · Moed · Prayer · Sefirat Ha'omer · Shavuot · Tikkun · Torah · Zohar